Sunday, February 13, 2011

Let's Make It Work

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Years after he left the Philippines, Crisostomo Ibarra returned to fight the Spanish colonists. This time not by propaganda, but by triggering a revolution.

To the Dairy King, the feeling-political analyst, as you call yourself.

Una sa lahat: Sabi mo ang post mo ay reply sa post ko? Bakit parang di mo binasa?

Let's get our history straight, and the quoting begin. From Chris Antonette Piedad-Pugay's Jose Rizal and the Revolution: Revisiting Renato Constantino’s "Veneration without Understanding," published by the National Historical Commission of the Philippines (emphasis mine):
This hesitation of Rizal against the revolution was supported by Dr. Pio Valenzuela’s 1896 account of the revolution after he was sent by Andres Bonifacio to Dapitan to seek Rizal’s opinion and approval in launching an armed rebellion against the Spanish administration. In September 1896, Valenzuela before a military court testified that Rizal was resolutely opposed to the idea of a premature armed rebellion and used bad language in reference to it, the same statement was extracted from him in October 1896, only that he overturned that it was Bonifacio, not Rizal, who made use of foul words.

However, Valenzuela after two decades reversed his story by saying that Rizal was not actually against the revolution but advised the Katipuneros to wait for the right timing, secure the needed weapons and get the support of the rich and scholarly class. Valenzuela recounted that his 1896 statements were embellished due to duress and torture and it was made to appear that in his desire 'not to implicate' or 'save' Rizal, testified that the latter was opposed to the rebellion.
Aside from advising the Katipuneros regarding the revolution, Rizal contributed to the revolution by touching the nationalist in every Filipino through his writings. As mentioned in my previous post, the Student Alliance for the Advancement of Demcratic Rights in UP (STAND UP)is not against using different media to involve the masses (such as the students) in issues that our society face. But these alternative media are just instruments to gather and mobilize the people. Your so-called "alternative activism" in which you use these mere instruments as your primary 'weapons' cannot deliver significant results. That act of slacktivism is what we in the militant left cannot possibly support.

You see, there is no dichotomy. There are just those who cannot, or rather do not want to, move forward from Facebook and dreaming to streets.

Have you even realized that most of our countrymen do not even have access to the Internet? That big media companies like ABS-CBN are owned by rich people who do not fully understand the poor?
The term ‘alternative’ in itself is vague, but it produces concrete results. (You)
Now let's hear the response of Mr. JD Pascul Lim of Project Dennio:
Siya na mismo ang nagsabi: 'vague' ang concept ng 'alternative activism' pero nakakatawa naman na may 'concrete results' ito. Paano magkakaroon ng concrete results ang isang vague na concept?
This is really funny but let's assume that your logic is with merit. So what are these concrete results you are talking about? What significant change had the Ako Mismo campaign and the likes brought to our society? Or maybe there is nothing to cite.
In my opinion, alternative activism is for example, instead of rallying because government do not allocate fund for student services like printing and water, they’d go marketing to get sources and in turn, provide the students the services they need. They complement instead of oppose. They provide what the status quo cannot. (You)
Is not that how to perfectly stick to the status quo? Complement instead of oppose. Just like the commercialization of UP's idle assets that is used by our government as an excuse to cut our budget. Should we let ourselves and our University bend the way the oppressors want us to bend? And you call that what our society needs?
We UP students must be ‘thinking’ activists. Let’s not be afraid to do away with our traditions and militant culture if they don’t make much sense anymore. Instead, let’s formulate innovative and newer ways on how we can actualize the change we’ve so long desired. This is precisely why I’m supporting ISA in this year’s elections. It’s beyond partisan politics. It’s a story of genuine and progressive change. (You)
You even called 'alternative' activism as "the educated move to political reform." The methods of the militant activist are backed by theories of great thinkers and proven effective by practice. We, the true thinking activists, would not settle for less. That is possibly also why militant activists strike you as proud and acting so learned in politics and related fields. We would not settle with your methods just because you could not move forward with us.

By the way, it is a shame that a co-student at the University does not know his history and society that well. Well, I am not very good in history myself, at nagsimula pa lang din akong pag-aralan ang lipunan. But the use of Bonifacio-Rizal oversimplification fallacy is so not UP. Here are my suggestions: 1) Enroll in a subject that offers a critical study of our history. Madaming ganyan sa UP; Pan. Pil. 50 is one. Or at least get a copy of the readings. 2) Attend STAND UP's educational discussions so you would not base your opinions only on what the status quo offers you to see. If you really were beyond partisan politics, you might want to try this. Gusto mong maging Illustrado, alamin mo muna ang tungkulin ng isa.
(Militant activism) worked several times in our history, it now works for Egypt, and maybe it can work in the future, too. We are not sure. (You)
Join us continuously in our collective actions and we can be sure.


  1. to the feeling political analyst,
    that is just pure laziness... pag-aralan natin ang ating mga sasabihin bago sila gawing public.


  3. tama ka jan lumaw! thanks for dropping by Reklamotion!

  4. Galing! This is a much concise version of what I've written! :D